Expositions Upon Matthew 1-10, Treatise · Chapter 6 · Section 6

Expositions Upon Matthew 1-10 · Treatise · Chapter 6 · Section 6

p. 373Motives to Prayer.

1 The readineſs in God to hear our Prayers, Pſal. 65.2. and his readineſs to help our wants, Pſalm 50.15. Call upon me in the day of trouble, and I will deliver thee.

2 The manifold relations Chriſt ſtands related to us, he is our Advocate, 1 John 2.1. He is the great Favourite of Heaven; if we had a Brother ſo near related in a Princes Court, we ſhould be emboldened to preſent our Petitions to that Prince: why, Chriſt is our Brother, and he appears at the right hand of God for us.

3 The former ſpeedings that our ſelves and others have had with the Lord, as Jehoſaphat, Hezekiah, &c.

4 Our own wants. A Beggar's neceſſity makes him full of expreſſions, Pſalm 28.1.143.7. Luke 15.17, 18.18.13.

5 Our hope of ſpeeding. Where a Beggar hopes to p. 374ſpeed he begs earneſtly, but if the Beggar be perſwaded that he ſhall get nothing, this blunts his begging, and makes him give over his ſute: ſo will it do with the ſoul when it prays without hope, as we ſee in Judas, Matth. 27.5. Judas had no heart to pray for mercy, becauſe he thought it impoſſible to get it. There's a twofold Deſpair,

1 Of extremity, as a Souldier when he ſees nothing but kill or be kill'd, this makes him fight eagerly; ſo when the ſoul ſees its extremity that it is in the deeps, Pſalm 130.1, Out of the deeps have I cried, that it muſt either get grace or be damned for ever, this makes a man pray eagerly.

2 There's a Deſpair of Infidelity, when a man becomes heartleſs in Prayer and thinks it's all to no purpoſe; this takes away endeavours, this is a ſecret ſoul-murderer.

Theſe diſcouragements are hideous caſes in Prayer, and a man may periſh and go to Hell that hath them, yet they are ſigns that a man doth look towards God a little, elſe he could not know what they mean.

Nouriſh then your hope in Prayer, Pſalm 42.11. Let thy mercy be upon us according as we hope in thee, Pſalm …3.22. onelyonly know, that ſometimes gracious hearts may in temptation cry, their ſtrength and hope is periſhed from the Lord, and yet after finde grounds for their hope, as we ſee the Church did, Lam. 3.18. compared with v. 21.

6 Prayer ſets God awork for us, and God ſets all the Creatures awork. I will hear the Heavens, and the Heavens ſhall hear the Earth, and the Earth ſhall hear the Corn and Wine, and they ſhall hear Jezreel, Hoſea 2.21. Many when in trouble ſet their Friends to work, and their wealth to work, but few ſet Prayer on work. Hezekiah gave to the King of Aſſyria three hundred Talents of Silver and thirty Talents of Gold to depart from the City of Jeruſalem, 2 Kings 18.14. yet did it not help him, for in a ſhort time he came and beſieged it again, but when he ſought to God by Prayer God did utterly remove him.

p. 3757 In the Ordinance of Prayer God is wont to meet his people both to the turning away of judgements, and to the obtaining mercies. To the turning away judgements, Pſal. 106.23. Had not Moſes ſtood in the breach to turn away his wrath he had deſtroyed Iſrael, compared with Exod. 32.10, 11. Ezek. 22.30. in Ezekiels time God ſought for a man to ſtand in the gap, and to make up the breach, but found none, therefore Gods wrath was powred on them.

So to the beſtowing of mercies, Jer. 33.3. Call unto me, and I will anſwer thee, and ſhew thee great and mighty things, Philimo… 22. I truſt through your prayers I ſhall be given to you. Matth. 7.7, 8. Pſal. 4.4. I ſought the Lord, and he heard me, and delivered me from all my fears, alſo v. 6. in prayer God gives the ſpirit, Luk. 11.13.

8 In prayer we have intercourſe and communion with God. If it be a priviledge to have communion with Princes, what is it then to have communion with God? Pſal, 73.28.

9 The deſperate caſes wherein perſons have been heard; the Jews delivered from Hamans cruelty, Peter brought out of priſon, Acts 12.5. Daniel brought out of the Lions den, Jonah out of the Whales belly, David when the peſtilence raged very hot, 2 Sam. 24.10. Jehoſaphat, when in great ſtraits, 2 Chron. 20.12. compared with v. 15, 17.

10 The delight God takes in his peoples prayers, Prov. 15.8. The prayer of the upright is his delight. As Princes have their delights ſo God, Song 2.14. he loves the voice of his own ſpirit in the hearts of Saints.

11 We are worthy to miſs good things, if we will not ask them; Spare to ſpeak, ſpare to ſpeed. When God bids us ask and have, how unworthy are we if we will not ask?

12 The dangers we expoſe our ſelvs to when we do not ask. Such prayerleſs perſons are fit objects for the vengeance of God, Jer. 10.25. Powr out thy wrath upon the Nations that have not called upon thy Name, Ezek. 23.30. There p. 376died 14000. of the Plague, Numb. 16 49. but had not Moſes and Aaron ſtood betwixt the dead and living to intercede, the whole Congregation had been conſumed in a moment, v. 45, 46, 47, 48, 49.

13 In the exerciſe of prayer, our graces are exerciſed to ſend out a ſweet ſmell in the noſtrils of God, our faith in eying Chriſt, our love and deſires in breathing after him, our repentance in bewailing ſin, our thankfulneſs in acknowledging benefits, our expectation in waiting for anſwers. As ſweet perfumes when rubb'd ſend out a fragrant ſmell, then the ſpirit blowes upon the ſoul that the ſpices thereof may flow out, Song. 4.11. to the end eſpecially, v. 16. theſe graces are compared to the ſmell of ſweet flowers in a garden, and to the ſmell of perfumed garments, and to the ſmell of oyl of Spik…nard, Calamus, Cynamon, Frankincenſe trees, Myrrhe, and Aloes, and all chief ſpices.

14 Prayer is the way to be enabled to all other duties, and to become ſucceſsful in them. Eleazar, having firſt prayed, proſpered in getting a wife for his maſters ſon.

15 Prayer is the abridgement of divinity; therefore to call fervently on the name of the Lord is to be a godly man, Rom, 10.13. whoſoever ſhall call on the name of the Lord ſhall be ſaved; it includes repentance, humiliation, joy in Goods goodneſs, 1 Pet. 1.17. Pſal. 72.20. the prayers of David are ended, that is his inſtructions, his thanksgivings, his confeſſions, his humiliations.

16 Its thy ſelf gains by prayer, God gets nothing thereby; and if thou omit it, or careleſly perform it, thy ſelf haſt the loſs thereby, Job. 22.3.

17 Its one of Gods titles to hear prayer, Pſal. 65.20. Thou that heareſt prayers, or, thou that art hearing prayers, as ſome tranſlate it, as if it were a continual work in God to hear prayers, princes will not loſe any part of their title, but if thou calls not on God, thou doeſt do what in thee lyes to deprive God of one of his titles.

p. 37718 Prayer is in ſome ſence a Chriſtians utmoſt refuge; though a man have been a grievous ſinner; yea a relapſed ſinner, yet if he can pray theres hope: A beggar that hath nothing to live by but begging, had need begg hard, ſo we have nothing to live on but praying, I mean nothing to be done on our part to obtain mercies; the promiſes of God, and the ſence of Gods love are made over to us in the uſe of prayer. When a man hath nothing to maintain himſelf, his wife and children, but his fingers ends, will he not be toyling all the day? Prayer is a Chriſtians fingers ends.

19 Its the hardeſt of all works, harder then preaching, expounding, &c.

2 Be exhorted to pray in a right manner: but how is that?

1 By fixing our faith aright upon God, as 1 behold him inviſible, hence he uſed a voice but ſhewed no ſimilitude, Deut. 4.15. becauſe a voice was ſuch a thing as could not be pourtrayed, Eſa. 40.18.

2 Beholding the Father ſubſiſting in the Son, and the Son in the Father, and the Spirit in the Father and in the Son, John 14.7, 8.

3 Apprehend the fulneſs of the Godhead to dwell in Chriſt bodily, Col. 2.9.

4 That vve may direct our prayers either to Father, Son or Spirit, according as our neceſſities ſhall require, yet vve are to vvorſhip the Trinity in Unity, and Unity in Trinity, they are Eternal, Almighty, and Incomprehenſible, yet are there not three Eternals, Almighties, or Incomprehenſibles. There is one God, of this are all things knovvn, known in Father, Son and holy Spirit; for why did the Father beget the Son of his own ſubſtance, and out of the ſame brought forth the Spirit, which partake of one and the ſame eſſence, and are eſteem'd worthy of one and the ſame godhead. But ſome wil ſay doth not that which begets differ from that p. 378which is begotten and that which proceeds from that whence it proceeds? becauſe the Father is not begotten from whom the Son is begotten, and the holy Spirit proceeds, therefore the Son and Spirit are not the ſame with the Father. The unbegotten and begotten and proceeding are not names of eſſence, but the manners of exiſtence, and the manner of exiſtence is denoted by theſe names, Juſtin Martyr, expoſ. fidei, p. 292. We are to look upon the Father that he is made of none, neither created, nor begotten, the Son is of the Father alone, not made, nor created, but begotten. The holy Ghoſt is of the Father and Son, neither made, nor begotten, but proceeding, Joh. 15.26. So there is one Father not three Fathers, one Son not three Sons, one holy Ghoſt not three holy Ghoſts. And in this Trinity none is afore or after another, none is greater or leſs then another, but they are co-eternal, and co-equal, co-eſſential, and concauſal, and though there be three ſubſiſtences yet is there but one eſſence. We are to profeſs one God, the knowledge of whom is in the Father and Son and Spirit, wherein the Father, Son and Spirit, are acknowledging the exiſtences of one godhead, but whereby God doth underſtand the communion of exiſtences, according to nature and eſſence, for the unity is underſtood in the Trinity, and the Trinity is acknowledged in the unity, but after what manner that is, I will neither ask it of others, neither can I perſwade my ſelf the manner of theſe hid and unſpeakable things that I dare ſpeak them with my filthy fleſh. Ib. 297. 1 Jo. 5.7. Theſe three are foreign, one thing or eſſence, not foreign one perſon.

5 Do not ſo direct your prayer to any ſubſiſtence in the Trinity, as to exclude the other, but to include them.

6 In ſingling out any one ſubſiſtence in the Trinity, we are to pitch moſt uſually upon the Father, as he to whom we direct our prayers through the mediation of Chriſt, and by the help of the Spirit, Joh. 16.23. 1 Pet. 1.17. If you call upon the Father, &c. not in reſpect of any ſuperiority of power p. 379or glory, but in reſpect of his firſtneſs of order in ſubſiſting. Yet even then will it be very ſafe to look upon the Father eſſentially, rather then perſonally, yet in reſpect of order the Father is firſt mentioned, Matth. 28.19. 1 John 5.7.

7 Foraſmuch as Chriſt promiſeth to grant the requeſts of his people, John 14.13, 14. Whatſoever ye ſhall ask in my name, I will do it, (it's twice repeated for futher confirmation) hence we may call upon Chriſt. The Saints are deſcribed by this note, that they call on the name of Chriſt, Acts 9.14. 1 Cor. 1.2. Acts 7.59.

8 Foraſmuch as we are baptized into the name of the Holy Ghoſt, Matth. 28.19. and he it is that ſanctifies us, Rom. 15.16. and renews us, Titus 3.5. and makes the covenant of grace with us, Heb. 10.15, 16, 17. and is not a bare motion or inſpiration, but a willing working ſubſiſtence, who powrs grace into our hearts, Rom. 5.5. who ſends forth Apoſtles, Acts 13.2, 4. and bindes the conſcience, Acts 15.28. and gives his gifts as he pleaſeth, 1 Cor. 12.11. inabling ſo many to ſpeak with tongues which they had never learned. We may alſo call upon the Holy Ghoſt. Thus did the Seraphims, Eſai 6.1, 3. Holy, holy, holy, is the Lord of hoſts, alſo Pſal. 95.7, 8. compared with Heb. 3.7. him whom Paul calls the Holy Ghoſt, in the Pſalm is called God, and the Prophet calls, Come let us worſhip and kneel down before the Lord our maker, Revel. 1.4, 5. John prayes to each ſubſiſtence in the Trinity, Grace and Peace be to you, from him which is, and was, and is to come, and from the ſeven ſpirits of God, and from Jeſus Chriſt. The Spirit is called by the name of ſeven ſpirits from his manifold gifts and operations: by ſpirits cannot be meant Angels who ſtill refuſed worſhip, Apoc. 19.10. Rev. 22.8, 9. Beſides the Spirit hath incommunicable properties of God, as to ſearch all things, yea the deep things of God, yea to know the things of God, as the ſpirit of a man knowes the things of a man, 1 Cor. 2.10.11. alſo the Spirit is ſaid to be omnipreſent, p. 380Pſal. 139.7. Whither ſhall I go from thy ſpirit? The Spirit is extended as far as the preſence of God, and therefore is every where. Yea, this one Spirit dwells in all the Saints where ever they live, Eph. 2.18. as in a Temple, 1 Cor. 3.17.6.19. The Spirit dwels not onelyonly by gifts but in reſpect of ſubſtance, he doth not ſo give his gifts that he ſhould be elſewhere, but he is preſent to the gifts of his creature, by preſerving, governing, adding ſtrength, Luth. Tom. 4. pag. 402. Yea the actions proper to God are aſcribed to the Spirit, as to create, Job 33.4. Pſal. 33.6. and to inſpire the Prophets and Apoſtles pen-men of Scripture, Acts 28.15. the Holy Ghoſt ſpake by Iſaiah the Prophet, yea, Holy men of God ſpake as they were moved by the Holy Ghoſt, 2 Pet. 1.21. Yea the Spirit is ſaid to be one in eſſence with the Father, hence the Spirit is to be called upon.

9 This God whom we eye in praier, we are not to imagine ſubject to compoſition or diviſion, as though the Father had one part of the god-head, the Son another, and the Holy Ghoſt a third, but the whole entire god-head is communicated from the Father to the Son, and from Father and Son to the Holy Ghoſt, ſo that there is no diviſion but only a diſtinction without ſeparation, Matth. 3.16, 17. The Spirit like a Dove lighted upon him, and a voice from heaven ſaid, This is my beloved Son.

2 We muſt rightly apprehend Jeſus Chriſt, that as in the Creed of Athanaſius we believe our Lord Jeſus Chriſt to be the Son of God, Rom. 8.3, 32. ſo we believe him to be God and man, God of the ſubſtance of the Father, begotten before the worlds, and man of the ſubſtance of his mother, born in the world, perfect God and perfect man, of a reaſonable ſoul and humane fleſh ſubſiſting, equal to the Father as touching his god-head, Phil. 2.6. and inferiour to the Father touching his manhood; who although he be God and man, yet he is not two but one Chriſt, one, not by converſion of the god-head into fleſh, but by taking of the p. 381manhood into God. One altogether, not by confuſion of ſubſtance, but by unity of perſon, for as the reaſonable ſoul and fleſh is one man, ſo God and man is one Chriſt, who died and roſe again, and appears at Gods right hand in our behalf, Heb. 9.24. After the union of the light with the body of the Sun, no man can ſeparate one from another, to call this ſeverally the Sun, and that ſeverally the light, but we call one Sun the light: ſo after the union no man will call this the Son the word of God, this the Son, to wit man, but will underſtand both to be one and the ſame, as one light and one Sun: now as one light and one Sun are two natures, one of the light and another of the body of the Sun, in like manner this Son, and Lord, and Chriſt, and OnelyOnly begotten, is one, but the natures are two, one which is above us, the other ours. Juſt. Mart. expoſ fidei p. 302. Through this Lord Jeſus we have acceſs with boldneſs to come to God, Joh. 14.6. Epheſ. 3.12. Heb. 10.22. The Sun ſhines alike to all every day, but they that are quick of ſight receive more of its beams, but they that have weak eys by reaſon of their weakneſs cannot behold it; ſo the Sun of righteouſneſs communicates his ſubſtance equally to all, as God near at hand, but we being blinded with ſins, by reaſon of our blindneſs, cannot endure the preſence of his light. Juſt. Mar. ib. 305.

2 We muſt pray in a right order, firſt for ſpiritual bleſſings and then for temporal, firſt for pardon of ſin, then for removing of judgement, 2 Sam. 24.10. firſt for the Kingdome of God and it's righteouſneſs, and then for other things, Matth. 6.33. firſt for the light of Gods countenance, Pſal. 4.6. then for corn and wine.

3 Keep your heart always in a praying frame, 1 Theſ 5.17. Pray continually, that is, if any preſent occaſion ſhall offer it ſelf you may be fit for the duty, hence have your hearts ſo ſet upon the world, that whenſoever there ſhall be need you may call them off from the world.

p. 3824 Come with ſhame and abaſedneſs of ſpirit into the preſence of God. Ephraim, Jer. 34.19, 20. the Prodigal, Luke 15.17, 18. the Publican, Luke 18.13. Ezra 9.6. Ezra bluſheth and was aſhamed when he came before the Lord in prayer. Nehemiah much confounded for his own ſins and the ſins of his fathers houſe, Neh. 1.6, 7. David often, Pſa. 51.2, 3. Pſal. 130.1, 2, 3.143.2. God is wont to fill ſuch empty ſouls with comfort, Luke 1.48. Job 22.29. the ſoul is then in the moſt praying frame when moſt abaſed, then doth the ſoul moſt go out of it ſelf and magnifie grace.

Matth. 6.9. After this manner therefore pray ye, Our Father which art in heaven, hallowed be thy name.

After this manner therefore pray ye] As it's not enough for a Gardiner to weed out evil weeds, but alſo he plants good plants and flowers; or for a workman to pull down a ruinous houſe, but he muſt alſo ſet up a firm houſe; ſo Chriſt doth not onelyonly taxe the faults that were committed in prayer, but alſo preſcribes a right manner of prayer.

Q. But ſeeing you have laid down a manner of prayer, and Chriſt ſets forth another, and there is but one manner of calling upon God aright, how can this manner, and the manner laid down be conſiſtent together?

A. In the manner of prayer already preſcribed, prayer hath been handled as to the particular requiſites and qualifications thereof, which Chriſt doth not here inſiſt upon at all, or if at all, it is in very generals, which I have endeavoured to digeſt into particulars already laid down: But here Chriſt ſets forth the manner of prayer as to order and end. 1 To order, firſt to ask thoſe things which concern the glory of God, as in the three firſt Petitions, and then the things which concern our good in the three laſt. 2 To end: there are two ends of prayer, 1 That God may be honoured of us, 2 That we may obtain of him the good things needfull for this life and the life to come.

p. 383Q. Whether did Chriſt uſe this preſcription about the manner of prayer twice?

A. It's likely, foraſmuch as Matthew and Luke ſet forth divers occaſions, that Chriſt delivered it twice; here it's ſet down to rectifie prayer from the Phariſees corruptions, there it's ſet down upon the requeſt of a certain diſciple, who ſaid, Lord, teach us to pray, as John taught his diſciples, Luke 11.1, 2.

2 Q. Whether did Chriſt preſcribe this as a rule after which our prayers are to be ſquared, or did he preſcribe it as a form that muſt be uſed and no other?

A. Chriſt preſcribes it as a rule according to which our petitions are to be directed, not as a form to the continual uſe whereof we are obliged. I will not take upon me to condemn all forms, ſeeing we read of ſundry in Scripture, as Pſal. 102. v. 1, &c. Eſai 63.15. to the end of cap. 64. ult. Numb. 6.24. Yet to uſe a form doth argue thou art a very babe, who go by a form becauſe they cannot go alone, and to uſe a form, when thou art able to powr out thine own heart more and better then any form can teach thee, is to to offer to the Lord a corrupt thing, when thou haſt a male in thy flock. Thou art a very babe till thou art able to expreſs thy wants in conceived prayer: what man is there that is ſenſible of his wants that cannot declare them to man, and canſt thou not declare them to God? Chriſt hath given us this breviary of prayer as a looking-glaſs to ſee our wants. Himſelf never uſed it, nor could he in truth ſay, Forgive us our treſpaſſes, ſeeing himſelf had none. We never read the Apoſtles uſed this prayer, but onelyonly framed their petitions according to it, Acts 1.24. Matth. 26.39.

We ought then to look upon this as a pattern without which we might have wandred in our requeſts, often asking things hurtful for us, we ought then hence to draw the matter of our prayers.

This form or patern is uſually divided into three p…rts,

p. 3841 A Preface, Our Father which art in Heaven.

2 Petitions, which are ſix, or according to ſome of the Ancients, ſeven.

3 The Concluſion, For thine is the Kingdom, &c.

1 The Preface, Our Father which art in Heaven. We call him Father, 1 To ſhew that we are not to look upon him as a Tyrant, or a Stranger that knows us not, or as an hard Maſter but as a Father.

2 To embolden us to come unto him.

3 To ſhew his readineſs to do you good, Luke 11.13. If evil fathers will do good to their children, will not our Father do good to his children?

4 To ſhew that we believe our Election and Adoption.

5 Aſſurance of his readineſs and willingneſs to help us, whereas formerly we durſt not lift up our eys to Heaven, Luke 15.18.

Our] 1 This word [Our] teacheth that however we believe for our ſelves, yet Charity teacheth us to pray for others.

2 To denote unto us a Communion of Saints, how that they are ſo joyned together, as if the want of one were the want of all, 1 Cor. 12.26. If one member ſuffer, all the members ſuffer with it.

3 That we may not diſdain the meaneſt Chriſtian from being our Brother in Chriſt, if God have adopted him for his, Epheſ. 4.5. yet may a Chriſtian in private ſay, My Father, Matth 26.39.27.46.

4 To keep us from arrogating to our ſelves above others, remembring we are of the company of ſons. On earth ſome Saints have more noble fathers than others, but to the Father in Heaven all Believers are alike related.

5 To encourage the weak, that they may believe that God is no leſs their Father, than the Father of Peter, Paul, &c.

p. 3856 That we ſhould not onelyonly pray for our own neceſſities, but alſo for the neceſſities of others, James 5.16. applying in private Prayer that common Fatherhood to our ſelves. And this Father we call upon we may look upon ſome times perſonally, Epheſ. 3.14. 1 Cor. 8.6. ſometimes eſſentially, for Father, Son and Spirit; ſo Chriſt is called the everlaſting Father, Iſai 9.6.

7 To teach us mutual ſympathy, 1 Cor. 12.26. If one member ſuffer all the members ſuffer with it, Heb. 13.3.

8 To teach us unity and agreement with our Brethren, as members of the ſame body; hence before we bring our gift we are to agree with our Brother, Matth. 5.24.

Which art in Heaven] 1 To ſhew that how ever earthly parents have a good will to help their children, yet want power, yet our Father being in Heaven, and being the God of all might, hath power to do for us above all that we can ask or think. Epheſ. 3.20. Pſalm 115.3.

2 To take away erroneous conceptions of God, wherein carnal men are ready to think of him like earthly parents.

3 To denote unto us his ſpecial preſence he hath in Heaven, there his power, wiſdom, goodneſs do moſt ſhine forth, and from thence are manifeſted to us. Pſalm 19.1. The Heavens declare the glory of God.

4 That when we come before him we ſhould come with reverence, and lifting up of heart, Lam. 3.41. Let us lift up our hearts with our hands to God in the Heavens, where God is not circumſcriptively, as the body of man bounded by ſuch a place, nor definitively as the Angels, but repletively, filling all place, for the Heaven of Heavens is not able to contain him, 1 Kings 8.27.

5 To ſhew to us, that though God be every where, Pſalm 139.7, 8, 9. Whither ſhall I flee from thy preſence? If I aſcend up into Heaven thou art there, if I make my bed in Hell, behold thou art there, if in the uttermoſt parts of the Sea p. 386thou art there. Amos 9.1, 2, 3. yet he is ſaid to dwell in the Heavens, Pſalm 2.4. Hear from Heaven thy dwelling place, 1 Kings 8.30. there his majeſty and glory moſt ſhines forth, Pſalm 112.5.123.1. yet doth he dwell in humble and holy hearts, Iſai 57.15. 1 Cor. 3.16. As the ſoul of man which is wholly in the whole, and in every part, yet is ſaid to be in the head or heart, more than elſewhere, becauſe there more than elſewhere it exerciſeth his power and effects, ſo though God be eſſentially every where and in all places wholly, yet he works not grace and gifts equally in all parts, but he works in Heaven more than in Earth, in the godly more than the wicked, and in one of his children more than in another, in the Saints in Heaven … than in the Saints on Earth, and in the humane nature of Chriſt more than in any creature.

Hallowed be thy Name] This is the firſt Petition, and Chriſt his meaning is, 1 That Gods glory be every where magnified, it's put in the firſt place, becauſe Gods glory muſt be preferred before all things, Prov. 16.4. The Lord hath made all things for himſelf. Thus muſt every one do that calls God Father. So that if our credit or profit come in competition therewith we are willing to renounce, not onelyonly them, but every thing elſe for the Lord.

2 That the Name of God which is God himſelf, be magnified. The Name of God is not ſo many Letters but God himſelf. Holy and reverend is his Name, Pſalm 111.9. It was the ſpeech of the men of Bethſhemeſh, Who is able to ſtand before this holy Lord God? 1 Sam. 6.20. God is glorious in holineſs, Exod. 15.11. The Trinity is ſaid to be holy. Iſai 6.3. Holy, holy, holy Lord God of Hoſts. The Father is holy, John 17.11. The Son holy, Luke 1.35. Acts 4.27. The Spirit is holy, Epheſ, 4.30. Grieve not the holy Spirit of God. God is not onelyonly holy, but holineſs in the very abſtract, Amos 4.2. The Lord hath ſworn by his holineſs, that is, by himſelf. Saints are holy, 1 Peter 2.5. And Angels p. 387are called holy, Mark 8.38. but there is none holy as the Lord, 1 Sam. 2.2. Saints and Angels are holy with a derivative holineſs, but in God it is eſſential. Holineſs in the creature is a quality, in God it is his being and nature; in the creature it's finite and in ſuch a meaſure, in God it's infinite and without meaſure. Being then ſo infinitely and eſſentially holy, let us ſanctifie his Name by,

1 Acknowledging him to be the true God, Pſal. 103.1. The gods of the Heathen were impure Lechers.

2 By being abaſed when thou comeſt into his preſence: after Jobs eye had ſeen God, he abhorred himſelf in duſt and aſhes, Job 42.5.6. Peter out of the apprehenſion of that great vileneſs in himſelf, and holineſs in Chriſt, ſaith, Depart from me, for I am a ſinfull man, O Lord, Luke 5.8.

3 By extolling and praiſing this holineſs in God. Glorious in holineſs and fearfull in praiſes are joyned together, Exod. 15.11. Pſalm 30.4. Give thanks at the remembrance of his holineſs. Without Gods holineſs what were his wiſdom but ſubtilty? his will but wilfulneſs? his power but oppreſſion? his love but dotage? his juſtice but terrour? but his Holineſs declares the perfection of all his Attributes.

4 By removing all cauſality of ſin from God, he can no more be a cauſe of ſin, than the Sun of darkneſs? Shall not the Judg of all the World do right? Gen. 18.25. God may will the being of ſin, but man the nature of it, as in a Chain that breaks none is in fault but that which breaks, ſo in the concurrent cauſes of ſio, none is to be faulted but the immediate cauſe, the will of man. God withdrawing his reſtraint, which he is not bound to give, corruption boils out, and the creature ſins neceſſarily but voluntarily. He that drives a lame Horſe is the cauſe of his going not of his halting, God is the cauſe of the actions of the ſinner, for in him we live and move, Acts 17.28. but not of the corrupt turning of the will.

p. 3885 By avoiding all prophanation of his holy name. When a man and his father went in to the ſame maid, they prophaned Gods holy name among the heathen, Amos 2.7. ſo the Babylonians ſeeing the unholy lives of the Jews, cryed, Theſe are the people of the Lord, and ſo Gods holy name was prophaned, Ezek. 36.20. A ſmall impeachment to the name of a Prince, ſtirrs him up to arms, and will not the Prince of Princes be jealous for his holy name? See Ezek. 36.2…. Ezek. 39.25. Give unto the Lord the glory due unto his name, Pſal. 96.8.

6 By imitating God in holineſs; be ye holy for I am holy, 1 Pet. 1.16. as a little white is like a great white, differing onelyonly in degrees, ſo let our holineſs be like Gods. Are we not Gods temples wherein his ſpirit dwells, and were not temples ſevered from common uſes? Was Belſhazzar ſo puniſhed for abuſing a material temple, and ſhalt thou eſcape if thou prophanes a ſpiritual temple? The lives and families of too many proves that they live the lives of heathens under the name of Chriſtians: ſome cry out as Corah, Are not all the Lords people holy? Numb. 16.3. others think there's none holy but glorified Saints: but there is a people who are called to holineſs, and who ſo walk, making holineſs their Element wherein they live, as the birds in the aire, and fiſhes in the water. Hereunto were we elected that we ſhould be holy, 2 Theſſ. 2.13. we cannot climbe up into heaven to behold our election, yet may we read it in our ſanctification. Without holineſs we cannot prove our juſtification, ſeeing the water and ſpirit witneſs with us as well as the blood, 1 Joh. 5.8. Ere long heaven and earth will be on fire: holineſs at that time will be like pure gold which will not be conſumed by the fire, 2 Pet. 3.11.

3 Gods Name is his Attributes, which name God proclaimed, Exod. 33.19. compared with cap. 34 6. I will proclaim my name before thee, and the Lord paſſed by and proclaimed, the Lord, merciful, gracious, &c. the name of God p. 389is every thing which is truly affirmed of him. Thou ſhalt fear this glorious and fearful name, the Lord thy God, Deut. 28.58. to derogate from any attribute of God, as to tax his juſtice, to limit his power, to queſtion his faithfulneſs, to aſcribe that to fortune which is due to providence, is a prophaning of the name of God.

4 Gods Name is his ordinances, Mal. 10.14. as the word, Pſal. 138.4. Prayer, Act. 9.14. The ſupper, 1 Cor. 11.29. There ought to be a diſcerning of the Lords body: ſo baptiſme, Matth. 28.19. Baptizing them into the name of Father, Son and Spirit, onelyonly God magnifies his word above all his name, Pſal. 138.4.

5 Gods Name is taken for the honour of God, and credit of Religion, Rom. 2.…4. My Name is blaſphemed every day through you, that is, you Jews who profeſs my name and live looſly, Ezek. 36.…0. the looſe Jews in Babylon prophaned Gods name, when the heathens reported, Theſe are the people of the Lord, Eſa. 52.5.

Hallowed be thy name] To hallow is taken, 1 for the making of a perſon or thing that was unholy to become holy, 1 Cor. 6.10. thus we cannnot hallow Gods name. 2 For the declaration or for an appearing to be holy, ſo God will have his name appear to the whole world that he is an holy God, not onelyonly by a reverend ſpeaking of his eſſence and Attributes, avoiding all ſwearing, curſing, &c. but alſo by a holy converſation. Thus we are to ſanctifie God in our hearts, 1 Pet. 3.15. and in our lives, 1 Pet. 1.16. Be ye holy for I am holy. We by our holineſs ſhould ſhow forth the glory of Gods holineſs, that if there be ſo much holineſs in poor Saints, how much is there in God?

3 For the publiſhing of a thing to be holy, ſo we are to publiſh the name of God to be holy, Pſ. 105.3.111, 9. Holy and reverend is his name, Pſal. 30.4.

4 For the manifeſtation of Gods holineſs in a way of judgement, when ſinners will not ſhow forth his holineſs p. 390in a way of practice; ſo when God deſtroyed Nadab and Abihu, he ſaith, I will be ſanctified in them that come nigh unto me. Levit. 10.3. ſo God was ſanctified in the deſtruction of Zidon, Ezek. 28.22. ſo God will be ſanctified of God in the eyes of the heathen, Ezek. 38.16, 23.

Thy kingdome come] There's a twofold kingdome, 1 of grace, 2 of glory.

1 Of grace, this kingdom we deſire may come,

1 By caſting down the kingdome of Satan in us, 2 Cor. 10.4.

2 By ſetting up Chriſt to raign in every one of our hearts; thus the kingdom of God is ſaid to be within us, Luk. 17.21. governing us by his Word and Spirit.

3 By ſtabliſhing all means towards the building up of this Kingdom, as the preaching of the Word, which is called the Goſpel of the Kingdome.

4 That all hinderances that ſtand againſt this Kingdom may be removed, as ſin, &c. Rom. 6.15 ſin ſhall not have dominion over you, Rom. 6.12.

5 That thoſe things going before the glorious Kingdome of Chriſt may be fulfilled, as the fall of Antichriſt, the converſion of the Jews, and the bringing in of the fulneſs of the Gentiles.

6 That Chriſt would gather, preſerve and increaſe his Church, and rule therein, Pſal. 2.6. Yet have I ſet my King upon my holy hill of Sion.

2 There is a Kingdome of glory; we deſire this may come, This is 1 Temporary. 2 Eternal. 1 Temporary on earth, 1 By haſtening and longing for his final appearance, 2 Tim. 4.8. that he may reign and all his Saints with him, Zach. 14.5. The Lord my God ſhall come, and all the Saints with thee; Concerning which King dome obſerve,

1 The beginning of it, which will begin at Chriſt his ſecond appearance to judge the world, 2 Tim. 4.1. He ſhall the quick and the dead at his appearance and his Kingdome.

2 For the end of this Kingdome, it ſhall be after the ſum p. 391of a thouſand years, Revel. 20.4, 5. Then cometh the end, when he ſhall have delivered up the Kingdome to the Father, 1 Cor. 15.24. and it ſhall not be after the ſecond reſurrection, for it is bounded with two reſurrections, the firſt reſurrection being the beginning thereof, and the ſecond the concluſion thereof, Revel. 20.5. for then it ſhall be delivered up, 1 Cor. 15.24.

3 The gloriouſneſs of this Kingdome ſet down, 1 By ſimilitudes of gliſtering ſtones, Saphires, and Carbuncles, Eſai 54.11. ſtreets of pure gold, Revel. 21.18. of a Bride trimmed for her husband, Rev. 21.8. for that is meant of a Kings o…e on earth, becauſe this deſcends out of heaven. This Bride ſhall have her wedding garments on, Rev. 19.8. all that are called to this mariage are bleſſed, Revel. 19.9. Rev. 21 5 6.

2 By clear Scriptures: peruſe Eſai 11. Eſai 30.26. Eſai 54.11. to the end, Eſai 60. throughout, Zach. cap. 13, 14. Rev. 20. alſo cap. 21.

3 The excellent things therein, as 1 The reſtitution of all things in order, as at the beginning before the fall, Acts 3.21. Whom the heavens muſt contain till the time of the reſtitution of all things, Rom. 8.19, 20, 21, 22. Wait for manifeſtation: in heaven glory is hid from creatures, but the creatures ſhall be reſtored from vanity brought on them by mans corruption to ſerve man in perfection, the creature and Saints are diſtinguiſhed, v. 22, 23.

2 The ſubjects of this Kingdome ſhall all be holy, not onelyonly profeſſionally, but really, Eſai 35.8.60.21. Zach. 14.20, 21. Rev. 21.27. Dan. 7.27. The Kingdome, and Dominion, and the greatneſs of the Kingdome under the whole heaven, ſhall be given to the people of the Saints of the moſt high.

3 The exaltation of theſe ſubjects; thrones ſhall be placed, Dan. 7.9, 10. and the Saints ſhall ſit on them, compared with Rev. 20.4. Matth. 19.28. They that have followed me in the regeneration, when the Son of man ſhall ſit upon his throne, they alſo ſhall ſit upon thrones.

p. 3922 Judgement ſhall be given to them, Dan. 7.22. compared with Rev. 20.4. 1 Cor. 6.2.

3 The Saints poſſeſſed the Kingdome, Dan. 7.22. or as in the Revelations, cap. 20.4. the Saints reigned with Chriſt a thouſand years.

4 The place of this Kingdome. It is this world that now is, formerly divided into many Kingdomes, ſhall, upon the ſounding of the ſeventh Trumpet, become the Kingdomes of our Lord and of his Chriſt, Rev. 11.15. and this is juſt when the time of the dead is come that they ſhould be judged, v. 18. he ſpeaks not, they ſhall be Chriſts in reſpect of his Diety, for ſo they were always his, but in reſpect of his manhood alſo, Rev. 5.10.

5 From the length. It ſhall continue a thouſand years. They lived and reigned with Chriſt a thouſand years, Rev. 20.4. the life of regeneration cannot here be meant, for here 1 They all begin to reign at once, not ſo in regeneration. 2 The reign of regenerate perſons in heaven is for Eternity, this is onelyonly for a thouſand years and that upon earth.

6 From the quietneſs and peace that ſhall be in this Kingdome, as 1 Satan bound up, Rev. 20.1, 2, 3. for the ſpace of this thouſand years, 2 A general peace over the world, that they ſhall beat their ſwords into Plow-ſhares and ſpears into pruning hooks. Eſai 2.3. Mic. 4.2. 3 Antipathies taken away, the Wolf ſhall dwell with the Lamb, and the Leopard ſhall lye down with the Kid, Eſai 11.6. none of theſe ever was fulfilled. 4 Antichriſt thrown down and deſtroyed, 2 Theſ. 2.8. 5 Univerſal peace, Pſ. 72.3, 7. Eſai 65.25.

7 A putting down of all rule, authority and power in the Empires and Governments of the world, 1 Cor. 15.24. ſubjecting all enemies, v. 25. ſee Dan. 7.14.

8 From the victories that Chriſt ſhall have in this Kingdome, 1 At the battle of Armagedon, Rev. 16.16 when the Kings of the earth are gathering together from all parts p. 393and were conjoyned therein before they could make their general randezvouſe, Chriſt makes his appearance, and ſlayes many of them, Eſa. 66.16. Joel 3.14. Rev. 19.21. In this battel are not onelyonly the remainders of the Papacy, but even Turks and Idolaters.

2 At the end of the thouſand years, Satan being let looſe to deceive the nations, gathers Gog and Magog, an innumerable company, to battel, whoſe deſigne will be to compaſs the camp of the Saints about, and the beloved city, and fire comes down from Heaven and devours them, Rev. 20.7, 8, 9. And the Devil that deceived them was caſt into Hell, ver. 10. upon which follows the judgment of ſmall and great, ſee ver. 12.13, 14.

2 There's an eternal Kingdome of glory, 1 Pet. 1.3, 4, 5. When after the Saints reign and expiration of theſe thouſand years, and after the delivery of this Kingdome into the Fathers hands by Chriſt as Mediatour, 1 Cor. 15.24. God ſhall be all in all, ver. 28. Chriſt as Mediatour adminiſters this Kingdome. Now as Viceroyes or deputy Princes, give up their power to Emperors or Kings that ſend them, ſo at the end of the thouſand years ſhall Chriſt give up this Kingdom to the Father, that is eſſentially conſidered, and then,

1 The Son himſelf ſhall be ſubject unto him that put all things under him, 1 Cor. 15.28. That is the humane nature of Chriſt ſhall be a glorious creature, in the beholding whereof part of our glory will conſiſt.

2 Then God will be all in all, 1 Cor. 15.28. All things ſhall be full of God, the Saints ſhall be as it were united unto God, as the beams of the ſun to the body of the ſun; in the glorious aſpect of him, God will be all in all by being inſtead of all things to the Saints, as life, glory, honour, peace, plenty, yea the very wiſh or rather ſatiety and ſatisfaction of all our deſires. Now God is not all in all, but part in every one; for example, goodneſs in David, p. 394wiſdom in Solomon, patience in Job, zeal in Phineas, but then all Saints ſhall have all graces, God being all in all. Then God ſhall be all in all in the praiſes of glorified Saints, they ſhall not ſo praiſe one another as praiſe God, there will then be no need of the Sun or of the Moon to ſhine there, for the glory of God will enlighten it, Revel. 21.22. Thus with his fulneſs will he fill all in all, Epheſ. 1.23. He will be a perpetual Light without interruption, Iſai 60.19.

3 We ſhall then be for ever with the …, 1 Theſſ. 4.16. Where there will be fulneſs of joy, and p…oſ…r…s for ever more, Pſalm 16. ult. Which eye hath not ſeen, …or …ar heard, nor hath entered into the heart of man to conceive, 1 Ger. 2.9.

I might have ſhewn other properties of the former Temporary Kingdom, as,

1 The univerſality, The ſtone cut out without hands filled the whole earth, Dan. 2.44, 45. See Dan. 7.26, 27. Revel. 11.15. Iſai 24.21, 22, 23. and no Monarchy ſhall be after it, Iſai 2.17. See Zach. 14.9. the Lord, i.e. the Lord Chriſt ſhall be King of all the Earth. Then de facto all will be the Saints, 1 Cor. 3.22. Revel. 217. they ſhall inherit all things. 2 Removing of miſeries, as, 1 Sin, Iſai 35.8. Iſai 60.21. Zeph. 3.13. 2 Peter 3.13. In this new Heaven dwells Righteouſneſs, Revel. 21.1, 2, 3. compared with v. 27.

2 Sorrow. Iſai 14.1, 2, 3. Iſai 25.8. Tears wiped from all faces, Iſai 54.13, 14. Iſai 60.14, 20. The days of thy mourning ſhall be ended, Iſai 65.19. Revel. 7.16, 17. 21.4. Theſe things never yet fulfilled. Iſai 65.19. Iſai 35.9, 10.

3 Fear. None ſhall make them afraid, Jeremiah 23.3, 4. Jeremiah 30.10. Ezek, 28.24. Mic. 4.1, 2, 3. Zeph. 3.13, 14, 15.

4 Death. This ſhall then be ſwallowed up in victory, Iſai 25.8. Hoſea 1….13, 14. Paul cites both theſe places upon this occaſion, 1 Cor. 15.54, 55. Hence there will be no ſickneſs, nor procreation of children, becauſe no Mariage, Luke 20.35, 36.

p. 3955 No need of political or eccleſiaſtical Government, becauſe free from ſinfulneſs, yet ſhall Kings bring their glory hither, Rev. 21.24.

6 No wants, either 1 Of Meat or Drink, Revel. 7.16. 2 Nor of Gods preſence, Revel. 21.4.

7 Freedom from Temptations, as Chriſt after his Reſurrection was never tempted, ſo our bodies ſhall be like his, Phil. 3.21. Satan is bound up that he ſhould not ſeduce the Nations any more. Some render the word Seduce to wander up and down, for the word foreign is to wander, as Planets. Then that Promiſe will be fulfilled, Rom. 16.20.

3 The obtaining of Privileges, as, 1 Revelation of Myſteries, Revel. 11.19. The Temple of God was opened, and there was ſeen in his Temple the Ark of his Teſtament. This was after the ſeventh Trumpet ſounded. That is, God in Chriſt, who is typified by all Temples, both that in Ezekiel and elſewhere, opens his minde, and myſteries to the Saints, which formerly was ſhut up as the Book of the Law was in the Ark. Chriſt now opens ſomething to us by his Spirit in faithfull Teachers, and by the fallings out of things, but then will be teach us in plainneſs to conceive Myſteries. They ſhall be all taught of God.

2 Union of Saints throughout the World both in affection and judgment, Zach. 14.9. There ſhall be one Lord and his Name one, Zeph. 3.9. They ſhall ſerve the Lord with one conſent.

3 Eſtimation of holy perſons and things, Iſai 60.13. The Church ſhall be as the Stones of a Crown lifted up, Zach. 9.16. That is, highly eſteemed as the Jewels in a Princes Crown.

4 Glorious contemplation of God in Chriſt, Rev. 22.4. beholding his face accompanied with great H…ll…hs of Praiſe. Revel 19.1. to v. 9. For this ſee Doctour Holms his elaborate Diſcourſe, where you will ſee much of this additional, p. 396yet with divers abbreviations and alterations I have finiſht this diſcouſe.

Of this twofold Kingdom foreſpoken of, Juſtin Martyr ſaith, The holy Prophets have foretold his twofold coming. 1 One given, as of a man deſpiſed and ſubject to paſſions. 2 When he ſhall come from Heaven with glory and with his angelical Hoſt, when he ſhall raiſe up the bodies of all mortals that ever were, and ſhall cloath the worthy with a nature void of all corruption, but ſhall ſend the unrighteous with the Devils into everlaſting fire, Apol. 2. pag. 68. alſo in his Book againſt Tripho, pag. 19…. Tripho having alleged that ſundry Scriptures, as that of Daniel the ſeventh, compelled him and others to look for an illuſtrious and great one, who from the ancient of dayes, as the Son of man, is to receive an everlaſting Kingdom, he your man who is called Chriſt was ſo without honour and glory that he fell into the utmoſt curſe of the Law of God, for he was crucified; to which Juſtin anſwers, There was a twofold coming, one when he was prickt of you, another when ye ſhall acknowledg whom ye have prickt, and your Tribes ſhall lament, the women by themſelves, and men by themſelves.

Thy will be done in Earth as it is in Heaven] In this is required, 1 A denying of our own corrupt wills, Matth. 16.26. Hereby we deny our ſelves, Gal. 5.16. Walk in the ſpirit, and ye ſhall not fulfill the luſts of the fleſh, Matth. 6.24.

2 That we take up any croſs the providence of God ſhall lay upon us without fretting or murmuring, 1 Sam. 3.17. It is the Lord, let him do what ſeemeth him good. Job 1.21. The Lord giveth and the Lord taketh away, bleſſed be the Name of the Lord. Acts 9.6. Matth. 16.23.

3 That we follow the Lord in doing what he ſhall command, Mic. 6.8. He hath ſhewed thee, O man, what is good, 1 Theſſ. 4.3. This is the will of God, even your ſanctification. Alſo the will of God is for us to believe on his Son, John 6.40.